Lorsqu’il laisse interagir l’expérience contextuelle et l’interprétation traditionnelle, le langage religieux apporte du neuf. L’auteur se demande si la «linguistique cognitive» offre certaines pistes de réflexion et certains modèles utiles à la recontextualisation de l’épistémologie théologique dans la situation actuelle de la postmodernité. La sémantique cognitive présente la théologie comme une approche de la réalité dans un cadre conceptuel fondamental et non dans un rapport prédéterminé entre l’ordre logique et l’ordre ontologique. La théorie de la métaphore est ici particulièrement suggestive. (...) Elle montre que certains concepts – la plupart du temps abstraits, comme AMOUR et DIEU – sont essentiellement structurés métaphoriquement, parce qu’ils sont sémantiquement non autonomes. En cinq remarques conclusives, l’auteur montre comment l’approche interdisciplinaire de la linguistique cognitive peut servir la théologie d’aujourd’hui, tout en manifestant ses limites. (shrink)

In this volume a first collection of contributions to this project, from a diversity of angles and research subjects, is presented.

The first reactions to the encyclical Fides et Ratio ranged from cautiously positive to critical disapproval. Many observers pointed to the ambiguity which they perceive in the encyclical, probably due to the several hands which participated in its writing process. This ambiguity functions as a starting point to develop two different keys to read the text, resulting in divergent interpretations and evaluations. Inspired by the opening clause of the encyclical the first key can be represented by the image of a (...) beautiful swan, which takes off for a flight towards the ultimate horizon of truth. This key starts from the perception that the encyclical is biased by an dismissal of the modern emancipation of reason and by a subordination of all rationality to faith . Only when reason complies with the presumptions of revelation, and thus limits its autonomy, can it enter the realm of absolute. But, following the lines of this key of interpretation, precisely this results in clipping one of the wings of the swan, preventing it from taking off. By his refusal to take seriously the modern redefinition of rationality and his reintroduction of a massive, static, and propositional concept of revelation, the pope makes a thoroughly provocative and fruitful meeting of Christian faith and contemporary reason impossible. And it is only by such an engaging encounter that theology can regain its plausibility in our modern times. The other interpretative key is represented by the image of a dove coming down from heaven, seeking for a place on earth to settle down. This key takes as its primary starting point the theological status of the genre of the encyclical, and consequently links up with fragments of the text which can seem more open. First of all, an encyclical is a magisterial document. This means that from the beginning it must be situated within a faith perspective, written from standpoint of a particular tradition. Only then one can understand that in the text - internal to the discourse - truth is immediately related to revelation. Secondly, this key points to the understanding of revelation as mystery, and in this regard to the sacramental or eucharistic concept of truth: the truth of faith becomes present to us, but cannot ever be pinpointed ontologically by us. The knowledge of faith never diffuses the mystery of revelation. Therefore, faith as faith can never be founded in reason. Taking into account these two starting points, the encyclical addresses reason only in relation to faith: reason from itself does not lead to faith, but faith needs rational, philosophical knowledge for its own understanding. Following this line of thought implies that the principles of philosophy as ‘praeparation fidei’ and as ‘ancilla theologiae’ have to be reconsidered. Moreover this perspective results in a more open reading of many other passages . Both readings imply a selective reading of the text. The more observatorial reading, according to the key of the swan, interprets the whole text from its more antimodern closed passages. The intra-theological reading with the key of the dove reinterprets many of the seemingly closed passages but nevertheless is confronted by fragments which hardly fit its reading. Neither key neutralizes the ambiguity, but confronts it. The perspective of the dove could be the more theologically successful way in doing this. However, even here a theological assimilation of a profound analysis of the contemporary philosophical situation would have enriched the encyclical extensively. For theology as ‘fides quaerens intellectum’, relevant today, must relate to the contextual critical consciousness as expressed in contemporary modern philosophy.The first reactions to the encyclical Fides et Ratio ranged from cautiously positive to critical disapproval. Many observers pointed to the ambiguity which they perceive in the encyclical, probably due to the several hands which participated in its writing process. This ambiguity functions as a starting point to develop two different keys to read the text, resulting in divergent interpretations and evaluations. Inspired by the opening clause of the encyclical the first key can be represented by the image of a beautiful swan, which takes off for a flight towards the ultimate horizon of truth. This key starts from the perception that the encyclical is biased by an dismissal of the modern emancipation of reason and by a subordination of all rationality to faith . Only when reason complies with the presumptions of revelation, and thus limits its autonomy, can it enter the realm of absolute. But, following the lines of this key of interpretation, precisely this results in clipping one of the wings of the swan, preventing it from taking off. By his refusal to take seriously the modern redefinition of rationality and his reintroduction of a massive, static, and propositional concept of revelation, the pope makes a thoroughly provocative and fruitful meeting of Christian faith and contemporary reason impossible. And it is only by such an engaging encounter that theology can regain its plausibility in our modern times. The other interpretative key is represented by the image of a dove coming down from heaven, seeking for a place on earth to settle down. This key takes as its primary starting point the theological status of the genre of the encyclical, and consequently links up with fragments of the text which can seem more open. First of all, an encyclical is a magisterial document. This means that from the beginning it must be situated within a faith perspective, written from standpoint of a particular tradition. Only then one can understand that in the text - internal to the discourse - truth is immediately related to revelation. Secondly, this key points to the understanding of revelation as mystery, and in this regard to the sacramental or eucharistic concept of truth: the truth of faith becomes present to us, but cannot ever be pinpointed ontologically by us. The knowledge of faith never diffuses the mystery of revelation. Therefore, faith as faith can never be founded in reason. Taking into account these two starting points, the encyclical addresses reason only in relation to faith: reason from itself does not lead to faith, but faith needs rational, philosophical knowledge for its own understanding. Following this line of thought implies that the principles of philosophy as ‘praeparation fidei’ and as ‘ancilla theologiae’ have to be reconsidered. Moreover this perspective results in a more open reading of many other passages . Both readings imply a selective reading of the text. The more observatorial reading, according to the key of the swan, interprets the whole text from its more antimodern closed passages. The intra-theological reading with the key of the dove reinterprets many of the seemingly closed passages but nevertheless is confronted by fragments which hardly fit its reading. Neither key neutralizes the ambiguity, but confronts it. The perspective of the dove could be the more theologically successful way in doing this. However, even here a theological assimilation of a profound analysis of the contemporary philosophical situation would have enriched the encyclical extensively. For theology as ‘fides quaerens intellectum’, relevant today, must relate to the contextual critical consciousness as expressed in contemporary modern philosophy. (shrink)

In an attempt to clarify our present-day postmodern context and to ascertain the critical consciousness of our time, I study a number of main lines of thought in the work of the postmodernist thinkers Wolfgang Welsch, Jean-François Lyotard and Richard Rorty. Afterwards, I elaborate on the position of Jürgen Habermas in the postmodern debate. In the second section I present a schematic overview of this postmodern panorama, pointing out the main similarities and differences of the theorists under consideration. A critical (...) discussion of and with these authors, in the third section, yields the model of the “open narrative” as a possible form of contemporary critical consciousness. This model will help me to recontextualize the Christian narrative in our postmodern context. In the conclusion I shed some light upon this recontextualization. (shrink)

This study elaborates, illustrates and evaluates two different reading trajectories for approaching Fides et Ratio starting from the ambiguity which is apparent in the encyclical. The first trajectory, points foremost to the continuity between reason and faith. According to this first trajectory the encyclical presents a pre-modern model of philosophy, which has left the modern philosopher shocked and the theologian vexed. It also suffers from a confusion of philosophical and theological discourse. The second trajectory, from the perspective of an inner-theological (...) reading, understands the encyclical’s aspirations as fides quaerens intellectum. In developing a sacramental concept of truth, the encyclical bears within itself the deconstruction of the defensive, anti-modern position of the first trajectory, precisely by accentuating the discontinuity between reason and faith. A theology, which takes account of the actual, post-modern critical consciousness may find in Fides et Ratio a basis for further reflection. (shrink)

The first reactions to the encyclical Fides et Ratio ranged from cautiously positive to critical disapproval. Many observers pointed to the ambiguity which they perceive in the encyclical, probably due to the several hands which participated in its writing process. This ambiguity functions as a starting point to develop two different keys to read the text, resulting in divergent interpretations and evaluations. Inspired by the opening clause of the encyclical the first key can be represented by the image of a (...) beautiful swan, which takes off for a flight towards the ultimate horizon of truth. This key starts from the perception that the encyclical is biased by an dismissal of the modern emancipation of reason and by a subordination of all rationality to faith . Only when reason complies with the presumptions of revelation, and thus limits its autonomy, can it enter the realm of absolute. But, following the lines of this key of interpretation, precisely this results in clipping one of the wings of the swan, preventing it from taking off. By his refusal to take seriously the modern redefinition of rationality and his reintroduction of a massive, static, and propositional concept of revelation, the pope makes a thoroughly provocative and fruitful meeting of Christian faith and contemporary reason impossible. And it is only by such an engaging encounter that theology can regain its plausibility in our modern times. The other interpretative key is represented by the image of a dove coming down from heaven, seeking for a place on earth to settle down. This key takes as its primary starting point the theological status of the genre of the encyclical, and consequently links up with fragments of the text which can seem more open. First of all, an encyclical is a magisterial document. This means that from the beginning it must be situated within a faith perspective, written from standpoint of a particular tradition. Only then one can understand that in the text - internal to the discourse - truth is immediately related to revelation. Secondly, this key points to the understanding of revelation as mystery, and in this regard to the sacramental or eucharistic concept of truth: the truth of faith becomes present to us, but cannot ever be pinpointed ontologically by us. The knowledge of faith never diffuses the mystery of revelation. Therefore, faith as faith can never be founded in reason. Taking into account these two starting points, the encyclical addresses reason only in relation to faith: reason from itself does not lead to faith, but faith needs rational, philosophical knowledge for its own understanding. Following this line of thought implies that the principles of philosophy as ‘praeparation fidei’ and as ‘ancilla theologiae’ have to be reconsidered. Moreover this perspective results in a more open reading of many other passages . Both readings imply a selective reading of the text. The more observatorial reading, according to the key of the swan, interprets the whole text from its more antimodern closed passages. The intra-theological reading with the key of the dove reinterprets many of the seemingly closed passages but nevertheless is confronted by fragments which hardly fit its reading. Neither key neutralizes the ambiguity, but confronts it. The perspective of the dove could be the more theologically successful way in doing this. However, even here a theological assimilation of a profound analysis of the contemporary philosophical situation would have enriched the encyclical extensively. For theology as ‘fides quaerens intellectum’, relevant today, must relate to the contextual critical consciousness as expressed in contemporary modern philosophy.The first reactions to the encyclical Fides et Ratio ranged from cautiously positive to critical disapproval. Many observers pointed to the ambiguity which they perceive in the encyclical, probably due to the several hands which participated in its writing process. This ambiguity functions as a starting point to develop two different keys to read the text, resulting in divergent interpretations and evaluations. Inspired by the opening clause of the encyclical the first key can be represented by the image of a beautiful swan, which takes off for a flight towards the ultimate horizon of truth. This key starts from the perception that the encyclical is biased by an dismissal of the modern emancipation of reason and by a subordination of all rationality to faith . Only when reason complies with the presumptions of revelation, and thus limits its autonomy, can it enter the realm of absolute. But, following the lines of this key of interpretation, precisely this results in clipping one of the wings of the swan, preventing it from taking off. By his refusal to take seriously the modern redefinition of rationality and his reintroduction of a massive, static, and propositional concept of revelation, the pope makes a thoroughly provocative and fruitful meeting of Christian faith and contemporary reason impossible. And it is only by such an engaging encounter that theology can regain its plausibility in our modern times. The other interpretative key is represented by the image of a dove coming down from heaven, seeking for a place on earth to settle down. This key takes as its primary starting point the theological status of the genre of the encyclical, and consequently links up with fragments of the text which can seem more open. First of all, an encyclical is a magisterial document. This means that from the beginning it must be situated within a faith perspective, written from standpoint of a particular tradition. Only then one can understand that in the text - internal to the discourse - truth is immediately related to revelation. Secondly, this key points to the understanding of revelation as mystery, and in this regard to the sacramental or eucharistic concept of truth: the truth of faith becomes present to us, but cannot ever be pinpointed ontologically by us. The knowledge of faith never diffuses the mystery of revelation. Therefore, faith as faith can never be founded in reason. Taking into account these two starting points, the encyclical addresses reason only in relation to faith: reason from itself does not lead to faith, but faith needs rational, philosophical knowledge for its own understanding. Following this line of thought implies that the principles of philosophy as ‘praeparation fidei’ and as ‘ancilla theologiae’ have to be reconsidered. Moreover this perspective results in a more open reading of many other passages . Both readings imply a selective reading of the text. The more observatorial reading, according to the key of the swan, interprets the whole text from its more antimodern closed passages. The intra-theological reading with the key of the dove reinterprets many of the seemingly closed passages but nevertheless is confronted by fragments which hardly fit its reading. Neither key neutralizes the ambiguity, but confronts it. The perspective of the dove could be the more theologically successful way in doing this. However, even here a theological assimilation of a profound analysis of the contemporary philosophical situation would have enriched the encyclical extensively. For theology as ‘fides quaerens intellectum’, relevant today, must relate to the contextual critical consciousness as expressed in contemporary modern philosophy. (shrink)

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This volume consists of several contributions to a refined understanding of religious experience in view of contemporary theological epistemology.

In this volume we present the proceedings from the fourth international Leuven Encounters in Systematic Theology (LEST IV, November 5-8, 2003), which focussed ...

This book closely examines our commonly held beliefs about human suffering, and offers unique insights into God's role in why we suffer. Dr. Perri critically examines what it means to be human from a Judeo-Christian perspective, and extrapolates from the work of Carl Gustav Jung showing a deeply complex development of human transcendence in human suffering. On an interpersonal level, Dr. Perri elaborates on the work of Martin Buber and Emanuel Levinas and shows how our suffering can be shared and (...) lessened by our unconditionality and presence for the other. Scriptural passages are quoted from both the Hebrew and New Testament texts, and are used to depict the suffering of humankind as seen in the face of Job. It was this face, according to Perri, that Jesus saw in the faces of those He came to redeem, and that ultimately brought Him to the crucifix of redemption. Dr. Perri challenges Sartre's position that our existence precedes our essence, and draws on the work of Abraham Joshua Heschel and Christian theology in this regard. He further elaborates a neurodevelopmental paradigm that creates essence as the basis of our freedom to choose. This book can be read and studied by both professionals in the helping and healing professions, and lay persons seeking to better understand our suffering, and how to better help those who suffer. Dr. Perri offers specific ways in how to be present for those who suffer, how to read and receive the hidden language of human suffering, and how to use silence as a communication skill. (shrink)

Brief sketches of the life and thought of American philosophers who contributed to pragmatic philosophy.

The draft Code of Conduct for Research is an important initiative towards assisting the scientific community in complying with the provisions of the Protection of Personal Information Act 4 of 2013 (POPIA). However, its approach towards cross-border data sharing should be reconsidered to clarify the ambiguities inherent in the legal requirements for the cross-border sharing of health data in the POPIA. These ambiguities include the concept of ‘transfer of information’, the application of adequacy as a legal mechanism for transfer, the (...) nature of consent for cross-border sharing and the scope of the recipient third party. We suggest that the draft Code of Conduct for Research can be improved by: Explaining or defining the concept of ‘transfer of information’ and when it applies to cross-border sharing in research Clarifying the application of adequacy as a legal mechanism for transfer vis-à-vis the other alternatives Expanding on the interpretation and application of consent as a legal mechanism for cross-border transfers Expanding the category of persons who may be recipients of personal information in a third country. (shrink)

In this timely book L.W. Sumner addresses these issues within the wider context of palliative care for patients in the dying process.

A substantial portion of Adam Smith's discussion of Stoicism in TMS VII is dedicated to the Stoic “principle of suicide,” according to which suicide is sometimes morally required. While scholars agree that Stoicism exercised considerable influence over Smith, no recent work has explored his views on suicide, despite the central role it plays in his treatment of Stoicism. I argue that Smith opposes the principle of suicide on both epistemic and moral grounds, providing an important critique of Stoicism. I also (...) show how Smith departs from other early modern accounts of suicide by offering a notably humane analysis of this tragic act. I conclude by considering what Smith's discussion of Stoicism and suicide tells us about his moral theory, and I forward a reading of Smith as a skeptic. (shrink)

The object of this paper is to show why recent research in the psychology of deductive and probabilistic reasoning does not have.

It is widely agreed among broadly Anselmian theists that God is in some sense the 'delimiter of possibilities.' In other words, the scope of possibility is explained by the manner in which the universe emanates from God. However, existing accounts of God's role here—in terms of freedom, choice, or power—face serious difficulties. The present paper provides a new account of God's role as the delimiter of possibilities in terms of the different manner in which the non-actuality of non-actual states of (...) affairs is explained. Intuitively and metaphorically, we can think of the menu of states of affairs being 'whittled down' in successive stages of a process of divine decision-making, with the different species of impossibility corresponding to when and how the states of affairs are ruled out. I argue that this approach provides genuine contingency while also preserving the Principle of Sufficient Reason. (shrink)